Thera 2.5: Ajina
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(125):Ajina Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter II. Two Verses =125. Ajina= Reborn in this Buddha-age at Sāvatthī, in the family of a certain poor brahmin(priest), he was wrapt at birth in an antelope's skin, and was hence named Antelope (Ajina). Growing up in poverty, he saw the Jeta Grove presented, and the power and majesty of the Buddha. And gaining faith he left the world(for monkhood), and not long after acquired supernormal thought. When he had moreover won arahantship(enlightenment), he, in consequence of past deeds, remained unhonoured and unknown. And some worldly novices among the bhikkhus(monks) despised him for this. Then the Thera agitated them with these verses: ---- 129 Api ce hoti tevijjo maccuhāyī anāsavo,|| Appaññātoti naɱ bālā avajānanti ajānatā.|| || 130 Yo 19 ca kho annapānassa lābhī hotīdha puggalo,|| Pāpadhammopi ce hoti so nesaɱ hoti sakkato' ti.|| || ---- 129 Even though a man have gained the Triple Wisdom, Have overcame death and cleaned the intoxicants(defilements/desires), Yet, let him be to fame unknown, poor fools May in their ignorance look down on him. 130 But let him get the good things of this world, Then though he be of evil breed, natheless Service and honour will they render him. ---- =2.1-5125 Commentary on the stanza of Ajinathera= The stanza starting with Api ce heti tevijjo constitutes that of the venerable Thera Ajina. What is the origin? This one also having done devoted deed of service toward former Buddhas, accumulating meritorius deeds in this and that existence, was reborn in a family home in the world which was void (suññe) of any Buddha, and on having attained the age of intelligence he went to the forest on a certain business (Karanīya) There he happened to have met a silent buddha named Sucintita seated afflicted with ailment, approached him, paid his homage to the latter, became pious-minded and offered cream of ghee (ghatamanḍa) for medicinal purpose. On account of that act of merit, he sprang up in the divine world, did meritorious deeds, now and then, wandered about his rounds of repeated rebirhts but in excellent existences (sugati) and took conception in the house of a poverty-stricken brahmin in Sāvatthi, when this Buddha arose. At the time he was given birth to, they received him with the skin of an antelope. They therefore named him Ajina even. Having been born in a pauper family, he became deficient in food and drinks as nourishment, although he had come of age, because of not having done any work conducive to acquiring wealth. Wandering about, he happened to have noticed the power of Buddha at the acceptence of Jetavana, aptly gained pious faith, became a monk, did the deed of developing spiritual insight (vipassanā) and attained Arahantship with six sorts of higher-knowledge (abhiññā) but before long. Hence, has it been said in the Apadāna. “On having seen the glorious silent buddha Sucinitita, the eldest of the world, the bull among men, who had entered the densely-deep forest, afflicted with wind-ailment I became pleasingly pious-minded and offered him the crean of ghee. Because of having done and made the accumulation (of merit) this river Gaṅgā and Bhāgīratā (as well as) the four great accans became (sampajjare) ghee for me. This awful (ghora) earth also, immeasurable and incalculable, having come to know my intention (saṅkappa) became sweet sugar (madhusakkarā). There trees of the four great islands flore growing on earth, having come to understand my desire (saṅkappa), became trees that lasted for an aeon (kappa). For fifty times I was divine- sovereign, who exercised divine sovereignty. For fiftyone times I was a world-king. My regional reign was in abundance (vipulaṃ), numerically incalculable. It was ninety four aeons (kappa) ago that I then made my offering. I do not remember any evil existence (duggati); this is the fruitful result of (my making) ghee-essence (offering). My depravity had been burnt; … Buddha’s instruction had been carried out.” Even after he had attained Arahantship, he was a meagre-gainer and little known owing to the consequence (nissanda) of his former deed. Even specified (uddesa) meals and food distrubuted by tickets turned out to be but inferior (lāmaka). Even in consequence of his deed, monks and novices of common category (puthujjana) slighted (avamannanti) him as “Appaññāto (a non-entity).” In order to make those monks remorseful, the Thera spoke two stanzas:– 129. “Even if he were a canker-free Arahant (anāsava), who had done away with death (maccuhāyī), and possessed of threefold super-acience (tevijjo), foolish folks think lowly (avajānāti) of him as little known because they do not under- stand.” 130. “On the other hand, whoever, indeed is an individual, who, here is a gainer of food and drinks, he is for them duly attended upon (sakkato) even if he were evil by nature (pāpadhammo). There, Api is an indeclinable particle to signify supposition. Ce signifies surmise. Hoti means becomes. To this one, there are threefold higher-knowledge (vijjā); thus, tevijjo. He forsakes death; thus, maccukāyī. Owing to the absence of such cankers as sensual canker and so on, he is anāsavo (cahker-free). This is what has been stated:– knowledge of extinction of cankers (āsava), thus, because of having attained these three sorts of higher-knowledge, he is tevijjo; but thereafter, owing to having all-round eliminated sensual canker and so on in every respect (sabbaso), he is anāsava (canker free); because of not taking a new existence (punabbhava) in time to come and owing to absence to death, he is as if also, maccuhāyī avoider of death; inspite of his being so, appaññāto ti naṃ bālā avajānanti (although he stood after having accourdingly attained for his own advantage (sadatthṃ) that stage, for which purpose sons of good families (kulaputta) come out, but well; from their homes to the houseless monkhood, foolish folks of wicked wisdom, pay no attention (avajānanti) to him, owing to the absence of arisen gain thus: “He is a promoter of austerity (dhūtavādo), well-learned (bahussuto) and a teacher of truth (dhammakathiko); and saying: “He is not known; he is not conspicuous (pākaṭo).” Why? Ajānatā (because of ignorance); there the reason is but non-knowing of the qualities (guna) under the circumstance of lack of knowledge of him; thus, he points out. Just because of no knowledge of the qualities in whatever manner, fools, owing to their gravity of gain (lābhagaru) deny (avajānanti) what should but be honoured (sambhāvanīyaṃ); in this manner he said the second stanza, in order to show that because of not knowing the qualities they do honour those who ought to be denied (avajānitabbaṃ) owing to the importance (ga) of gain. There, yo is the word that stands for uncertainty. Ca is the word that signifies surplus; by means of it, there is brought about the difference (visesaṃ) that is but being said (vuccamānaṃ) of this individual from such a one as has been said. Kho stands for emphasis. Annapānassa means mere example (nidassana). Lābhī means: posessor of gain. Idha means: in this world. Because of the fullness (pūrana) and dropping down (galana) of this and that abode (āvāsa) of living beings with old age and death is puggala (an individual). Pāpadhammo means inferior (lāmaka) individuality (dhammo). Indeed, this is the meaning here:– Whoever individual, however, is the gainer of mererly such requisites of a recluse as robes and so on, but not such attainments as jhāna, etc., he is personally respected (sakkato) and honoured (garukato) because of the gravity of gain among foolish people, here, in this world, although he is inferior individuality (hīnadhammo) owing to his being of bad moral precept (dussīla), and having evil desire (pāpiccha). The Commentary on the stanza of the Thera Ajina is complete. ----